Meher Gazette Volume Two Number Six - Raw by AMBCSC ARCHIVES PRINT LIBRARIES

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CONTENTS.

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SAYINGS OF MASTER MEHER BABA DISAPPOINTMENT AND REMEDY BOYHOOD OF SRI MEHER BABAJI POEMS FORTY GOLDEN PRECEPTS OF SWAMI SRI SIVANANDA oF RrsHIKESH PRACTICAL LESSONS I:S YOGA BY SWAMY SRI SIVANANDA OF R ISHIKESH How PRAYER WINs BY BRo. P. M. HARI ISAVASYA UPANISHAD THE LADIES' PAGE THE HARIJAN PAGE Tt!E CHILDRENS' PAGE MEHER AsRAMAM NEWS ABOUT THE HOLY MASTER LIST OF SUBSCRIBERS M EHER LEAGUE !\'!EMBERS OF MEHER LEAGUE

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THE

A Bi-monthly review devoted to the Propagation of 'Sri Babaji's Message and of Universal Brotherhood Through Meher League.

VoL. 2

JANUARY.-:--FEBRUARY 1934

No.6

1. ' Non-attachment to an action means that even during the course of the action there should not be the slightest thought that the particular Karma is being performed, nor any desire to be concerned about the result.

2. A Perfect Master is upiversally non-attached. 3. Althbugh a Sadguru is. non-attached . to the Univ~rse, the TJ.nive.rse is certainly attached to Him, the centre o_f all ex,i stence. 4. 'serve Him' who serves the whole Universe: Obey Him who commands the whole creation : Love Him who is Love itself: Follow Him in every walk of life. 5. The more the attachment to a Sadguru the greater the chances of attaining that perfect state of non-attachment which is nothing buf God-realiz~tion.

[Questions and Answers: Since printing, the Âˇfirst inst(l111\ent of ' ,Questions and Answers' in the last issue of this journal., all the q~estions put to and answers given by 1the Master were pr.i nted in a booklet form and is available for a ,mall sum of 6 pence (6 annas) (vide advertisement aU he end of the jour_qal ). We do not therefore purpose to publish the same questions and answers in thi ,.; magazine. vVe publish hereunder the answer given by the Master to a persc.n ' disappointed' in life. Ed.].

DISAPPOINTMENT AND REMEDY. (N.B.-My dear brother Abqulla :R.amjop sent m~ the, following' lecture' of our Master. He says " I ,happened to be preseJ;tt a~. the l;JOment, and so it was possible to take down ail that l-Ie said"). Addressing Himself to X (a deyotee) on the aft~rnoqn of 15-11-33, Sri Baba said:. , i ):ou-say you don't like to live. You feel .Unwelcome thoughts, bad thoughts, disturb YQ}l

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.ot this)ife a~d this body . you unbappy. r.,But

, and 1 ,ma~e

An unpunc_tual person lead? ai1 untipy life.

THE MEHER GAZETTE

[1934

life is thoughts, not body. The body is there when you are asleep. You then don't feel the need to end your life. The moment you are awake, you begin to think again. In truth, nobody is satisfied with his lot. Nobody feels completely happy in this world. You know the great position and wealth of XX. Ye~ when he,.,saw Me,' he told .Me lie was a vew unhappy man! Why should you . be unhappy .?· You are neither too tall, nor too fat. You are quite healthy. You can read, you can write. Think of the . poor ~reatures, the paralysed, the lepers," and the d!sabled. The garalytic or t~e leper know;; that, hE? is progressing towards a sure death, and is likely to die in a worse state than he is in. Yet, there are thousands like these draggi~g on their days silently. Why not compare your lot with the dumb, illiterate millions in the country? You are mqst fortunate. You live with and .!IjOVe in the surroundings of a Master. vVhat is there in the Himalayas and the Jungles? Did you not see the picture "Tarzan" depicting the jungle life, full of strife and struggles? In spite of getting bad thoughts, you do not indulge in bad actions; therefore wnat higher life. can you live than ,this.? ,It ~s goodto have bad thoughts so long as you do not interpret them into actions, as thereby you get an opportunity to exercise control. If no thoughts assail you, what is the differencq. between you and the stone which has no thoughts at all ? Cease the mental tension. Train your mind to pass over thoughts. Don't countenance them until such time that you can su'~tender the mind itself. No one ·is doing it. When the mind is surrendered, there is no question of happiness or unhappiness. Because of the thoughts the past lives' samskaras (impressions) are spent away. They come anp. go, Mind them not. ~t is lilfe the wound-up Alaram clock. It will ring at the appointed time, but only as long as the winding is there. Let it ring .and J;Un its course; but take care not to wind it again by indulging into actions. "Still, if you want to die, die in my' Naad' (Infat~tion) by g~tting hold of Me firmly. There is salvation. That is real dying. Worldly death is not the thing. However, nobody has so far 'captured' Me. If one really gets Me, I try to free Myself. But so far I have had no . opportunity of freeing Myself. On the contrary, it is I who have been trying to catch hold of you people. , " .. Remember this ·m uch that the whole world is nothing but a Zero, and everything connected with it is without·sum and substance. Mind is the Universe. Mind is the man, the woman, the beast."

CHAPTER IV Boyhood of Sri Meher Babaji. '

A youth to whom was given So much of earth, so much of heaven." '

1I ... Just at the age, 'twixt boy and youth,. When thought is speech, and speech is truth." l

The child is 'father of 'the Man. Meher's boyhood was almost Ideal. He was an obedient, dutiful 'son,. a loving brother,. a true fri-end, a kind and courage-· The sensible person broods about nothing.

1934]

CHAPTER IV-BOY,HOQD OF SRI MEHER BABAJI

ous boy, a -lover of pature, and in a word a faithful eYen then He knew Life in its Fulness.

- s~rvant

of God.

3 In short,

, Meher had in him, even as a boy, a high deg~ee of moral principle with intellectual faculties of a high order. His moral cl;m racteristics were kindness, genyrosity, courdge both physical an·d moral, 16ve of Trufh, respect for elders, cheerfulness and self-control. He was noted for early rising and punctuality, love o'f sport and genius for. friendship. Each of these moral characteiistics deserves to be considered separately, as it is this JJnderstanding of Life in its fuln~ss ):_ h at enabled Him to realize Immortality. The greatest of His moral characteristics was kind'n ess.

I, " A kind and gentle heart he had, To comfort friends and foes : The naked every day he clad ·when he put on his clothes."

" And life--what is it ? when 't-is past, The good, the true alone will last ; And gentle words and kindly deeds Are all parting spirit needs." The cry of the distressed pierced His heart. He spent the pocket-money which He got from His parents in helping the poor. Wh~tever money he received he distributed among the needy. He knew how be~t he c~ uld utili ze the money he had. '

Meher was gentle, humble and courageous. As Carlyle say ~ , valour is the fountain of pity. Meher's courage was as marked as His ge!lerosit:y . Once H e heard His father speak about the probability of .yitne~sing unusual phenomena at nights at the Farsi Tower of Silence, and Meher made up His mind 'to go there. He was then only twelve years of age: He confided His resolve to one of His dearest friends Mr. Behli J. Irani, and a~ked him whether he would' ac company Him. Behli, after some hesitation, consented to go with Him. Acco .• dingly one dark night the two fri_e nds left their houses at about 11-30 P.M : witho~t a lantern or ~ ~tick.'' The Tower 'of Silence i~ situated on the Kondwa Road. Behli was much perturbed in mind as they were ' nearing the weird Tower of Sil~nce. Meher told His friend that on no account should they retrace their steps, that they should go straight to 'the place where the corpses were deposited, and that as soon as they began ascending the flight of ·stairs of the Tower, .they should thin¥: only of God. It >yas t,hen n;idnight. Behli, who was p9ysically stronger then ·Meher, became nervous but kept up the pretence of courage. No 1 sooner did they climb I half the} 'flight I of stair~ than they ~aw from afar an • ~ extraordinary person _of Brobdingnagian height, with' a white robe and long Brooding in secret warps and twists t9e mind.

THE ' MEHER 1G A:ZETTE

{l9t3 4

whitb beard,' dtand'ing·in frdnt of the main do6r with his two · long hands outstretched as if he diercted them to stop. Bel'lli was scare d out oe his •wits, but Meher was quite unperturbed. .Behli remonstrated with him not to proceed ' ~ ! J ' !1 ) _, , . • . , farther, but the latter went con. "If you are afraid" sa:id Meher, "Your may go home. For my part, I shallJ not return until I finish the adventure," Soon after this l conversation Behli did not see ariyghastly' figure there. He attributed' Meher's I • • ' J . I ' . ,<?ourage and cal~ness to hi s not having seen the weird figure. But when, on· the 1 following day, Meher de~cribed "t he appanitio~ ' in detail, he wa's ashamed' of ~ I -, ~ .t J himself and was surprised at the courage of 'his friend. · The' courage' exhibited by the English boy who passed a n'ight in th~ Westminster Abl-,ey' and carved upon the Coronation Cliair, which i.s Qsed only when the Sove,reign was c;rowned, the following daring messag~ to acquaint the world with his adventure, " I, Peter Abbot, slept in this chair," sinks into insi gnificance when compared with this midnight adventure of Meher. 1 t I

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Another great quality that characterised Meher was his cheerful dis position. His face was always radiant with smiles. His cheerfulne s kept up, to use the words of Addison, a ki'nd of s·u nshine ' in His soul and filled it with a steady and perpetual serenity. His comage was due to his perpetual cheerful· ness. It enabled him to bear up against trials and misfortunes without being overwhelmed by them. It enabled him alway~ to ]ook flt the bright side of things. His friends considered him a jolly good follow. His cheerfulness combined with His independence of mind, contributed to the making of Him as a leader of His classMeher was equally noted for ·his self-control. He, indeed, could not con, trol ·his tempePaS!much as his Father,· but the occasions on which he mfide a spectacular display of wrath were few and far between. He could control His passions more easily than His temper. He was a Brahmacharin in the true sense of the word- He avoided the company of girls, but was not at all a wonian-hater.: UMike Tolstoy, who was grossly unfair to women, He always held that women coulcll play>an ' irilp0rtant part ·in ·the ·development of divine grace, and:t l'iat a woman' was mari's equal. One .of the most commendable habits that'. Meher form e·d. from his ((arly boyhood was to get UQ very early in the morl(ing. Benjamin Franklin observed ·that the morning hour hild .gold in its 'mouth. A pro~ erb says' that he ·wilo would thrive mu:c.t rise.at five: Meher used to rise ~t'j,t ·fo~r. O'clock in the niorn{I , ing. After ablutions He used. to pray.to God in His melodious and spirit-stirring .. 1\. . vojce, witf\ great 4~vo~tgess. He loved ,God. Bunyan has " remarked with great truth that in prayer it was better to have a heart without words than words without heart. In the case of Mehe,r~ there 'were both words and heart in . ' ' His pFayers. Hi·s was a case of making one's: life a pr'l;yer. ~ •

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' . Ev;~n ip his e~rly days Meh~r was nof'!superstitious and fa natical. . :Just as He 'had ~o prejudic~s' aga'inst any nation, he 'baa no bias agaiil'st ·any •teligion. 1 , He was as t~leradt as.Jie' was devout: He did not go 'often' to fire temples.' But He "frequented-Mussalman burial-grounds and the Parsi Tower of Silence. There .

_.,,

" Make.ymir 'bodyact'as <( drill 'sergeant.

1934]

CHAPTER IV-BOYHOOD OF SRI MEHER BABAJI

He would sot:netimt:s sit alone for hours with only his Soul for companionship. I

Meher was a great lover of B eauty-Bubbling streams, green meadows, piping birds, painting and sculpture, music and poetry, appealed to His heart. At night, His favorurite pastime was to gaze at the starry sky. It is said by an eye witness that He once gazed intently at the full moon for more than two hours continuously because it was beautifuL He said sometimes that the moon contained ÂˇKing Jamshed's durbar, some times that it was Zoroaster1s place of residence, and sometimes that God Himself was living in it. Meher was obedient and loving to His parent~. He literally worshipped them. From the day when He became fifteen years old till He experienced spiritual thrill by coming in contact with Her Holiness Sadguru Baba Jan, I-le . used to fall at the feet of His parents twice every day. He was very respectful to His elder brother Jamshed, who was only one year older than He, though he did not deserve all His respect. Jamshed used to pick quarrels with Meher, but He never retaliated. Sometimes Jamshed made groundless complaints against Him to 'their mother. Shirin-banoo, without any enquiry, chid and punished Meher. In spite of this ill-treatment He fell at her feet and embrace d and kissed His elder brother ! He scorned pleasures. He was . temperate in eating and drinking. H e totaliy abstained from meat, fish and eggs. He was a vegetaria n, n~t by read . " ing literature on that. subject, but by the instincti ye convi ction that it w~s wrong to eat r.rpeat, fish ,and eggs. He was very clean in His habits, and His clothes were as simple as they were cleanly. Affectation and conceit were entirely foreign to His nature. Âˇ He was mannerly, and the very pink of courtesy to all who deserved respect. H e was truthful and honest. '

Though Meher spent much time in meditation, He was up to . th e mark in J ' I His studies as He was methodical. He was punctual and Hi s friend s coul d always count upon Him to keep the appointments He made w ith them. I

He was very alert and bri sk. . He had q~ic k understanding. He was a quick walker and fast runner. On account of His marvelt; us a ctivity He was nicknamed ' electricity' by His friends. He loved sport, and was a true sport sman. He liked cricket, hockey and footbalL Th ese games teach us that united we stand, and divided we fall, and toat selfishness and unfairness are loathsome. Of these games, Meher liked cricket the most. He was one of the best cricketeers .of St. Vincent's School and the Deccan College. Wicketkeeping was His forte. But He was also a good batsman. In a shield match between the St. Vincent's school and the New English school He was sent in first to bat; but He remained ' not out,' having the largest number of.runs to His credit. He occasionally took part in the game of hockey. Once a few school-chums of Meher resolvcod to play a hockey match with another team. To Meher they left the task of arranging the match and forming the team that very day. All but one Mr. Dorab Jung a lwalla were easily persuaded to join Some people sit and think.

Others just- - sit!

THE MEHER GAZETTE

[1934

the team. Meher thought that the absence of Dorab would much weaken the team, and so he went to him. Dorab declined to join the team as his hot-tempen~d elder brother had forbidden him to get out of the house. Meher assured him that He would be responsible for the consequences of his disobedience, and prevailed upon him to join the team. The latter joined the team and the match was commenced with much enthusiasm . . When it was in His tibia or full swing Dorab was severely injured and he fell on the ground. shinbone of the right leg was broken. The match was declared over. Meher hired a carriage and took Dorab rome. Dorab's brother began to abuse his brother ! Meher told the whole story and sa id that He was willing to undergo any punishment. A soft answer turneth away wrath : And the wrath of Dorab's elder brother was extinguished by the tact and gentleness of Meher. This was His last hockey match. \Vithin a fortnight of this event, He arranged a football match: One of the players of His team was Faram, the son of a rich merchant.. He promised to bear all the expenses of the match. Unfortunately, when the match was in full swing, he met with a serious accident - his thumb was put out of joint. It was set right by a bone-setter. The parents of the boy, instead of thanking Meher, abused Him! I

Meher had a genius for friendship. He selected friends with discrimination. To them He was faithful and loving. One of His most intimate friends was Ramnath, a Punjabi lad, who was a keen student of Buddhism. He was fond of discussing with Meher its doctrines and Philosophy. At the suggestion of the latter he went to Rangoon to increase his knowledge in that subject though he was only sixteen years of age. He fell seriously ill in Rangoon and returned to Poona, having been reduced to a mere skeleton. He met Meher and told .H im that he came to Poona with the sole object of seeing Him. He was admitted into the David Sassoon Hospital, where in a few days.he breathed his last on the lap of Meher. The latter lost in Him one of His most beloved friends.Such was the relationship between Him and His friends, for is it not truly said " Greater love hath no man than this, that a man lay down his life for his friends." Friendship ! mysterious cement of the soul ! Sweetener of life ! and solder of society ! L

Meher world.

B~ba,

to-day, is the most affectionate and beloved Friend of the

POEMS. To 5RI BABA (BY AMERICAN DEVOTEES)

(I)

Incompetent If I could sing a little song, To tell my love for Thee, The whole world would be' hushed to hear Such rapturous melody, Time is the· most precious commodity· in the· world.

1934]

POEMS

If I could write a little poem My love for Thee to tell, All living hearts would cease to beat Beneath its magic spell.

Alas! No song is sweet enough, And foolish words of mine Are far too earthly to express A love that is divine. (II)

I Love Thee And dost Thou know, Beloved, How many times a day I love Thee, Oh, I love Thee Each hour of the day. And when I waken in the night, How often I repeat : "I love Thee, Oh, I love Thee, Because Thou art so sweet." As countless as the golden grains Of sand beneath the sea, So many times, Beloved, I lift my heart to Thee.

FORTY GOLDEN PRECEPTS of

Swami Sivanandji. (For students of Yoga) 11. You must observe perfect discipline. You must be civil, polite, courteous, gentle, noble, and gracious in your behaviour to the Master and all. 12. You must keep up the V airag and spiritual Zeal till the end of your life. , 13, Cut oH all connections with the world. ÂˇDon't write letters to anybody. Don't read newspapers. [I think Swamiji gives in this precept the substance of what is stat,e d in Gita Chap -18, Sloka 52 "Viviktha Sevi." Editor] Not a second should be wasted.

THE MEHER GAZETTE

[1934

14. Avoid drugging as much -as possible. Take recourse to Nature's help by fasting, dietetic adjustment, walking, baths, purgativts, exercise, asan, pranayam, prayer etc. 15. Energy is wasted in four channels, viz. by too much talking, loose thinking, unnecessary worry and vain fear. Observe Mauna (silence) for one week in a month. Talk a little (Mitha bashan). Talk sweetly, cultivate th;uking of God, Have perfect trust in God. Find out the tricks of the mind. It will lurk like a thief when you are on the alert. 16. Later on you can put up a hut in a place on the banks of the Ganges or Jumna a mile off from a village. 17. Never build ashrams. Never make disciples. Lead the glorious life of a Parivrajak-Paramhamsa Sany~ sin in the later part of your life after Siddhi (perfection), the absolutely _independent monarch of the whole world. Or you can preach in your own kutir. Bees will perch by themselves on blossoming flowers. You need not send them invitation. 18. Never care for siddhis. downfall.

Shun them ruthlessly.

They will bring your

19. Don't care for the results. But simply go on with your routine tapas and meditation. Develop active habits. Develop humility. assinine pa;ience, leech-like tenacity (application) in sadhana, perseverance and adamantine will. Arm yourself with the triple weapon of Vivek, Vairag and Sraddha. Develop mercy and spontaneous, unrestrained generosity. Serve poor, sick persons with Sraddha, 20. Remember Om, Soham, Aham Brahma Asmi. Remember Saints, jnanins daily. You will get inspiration. The world is a long dream (Deerga Swapna). Be established on the one idea " Aham Brahma Asmi." Deny body and its relations and tbe world and its connections. Feel His presence always and everywhere. (To be continued)

PRACTICAL LESSONS IN YOGA. (BY SwAMI SRI SIVANANDJ 1)

(Continued) 35. Shri Gnana Deva, Gorakhnath Raja Bhartrihari, Sadasiva Brahman of Nerur Karur, South India, were all Raja Yogins of great repute and glory. 36. Bhakti Yoga is a means to an end. It gives purity of mind 'Antahkarana Suddhi). It removes Vikshep (tossing of mlnd)-Sakamya Bhakti ' (devotion with expectation) brings Swarga and Bralmialoka for the devotee (uttam loka _prapti)-Nishkamya Bhakhti (love .without expectation) brings Use your spare time wisely.

1934]

PRACTICAL LESSONS IN YOGA

Chitfa SuddhiÂˇ(purity , of mind), and through Chitta .Suddhi the aspirant gets. gnana. 3.8 . Yog-a, in a general sense,Âˇ means Karma Yoga, Bhakti Yoga, Raja Yoga, Gnana Yoga, Mantra Yoga, Hath yoga, Laya Yoga etc. In ,a particular sense it means the Raja Yoga of Patanjali E.ishi. 39. Raja Yoga is otherwise known as Ashtanga Yoga (Yoga with eight limbs). 40. The eight limbs of Ashtanga Yoga are :-Yama(self-restraint), Niyama (religious observances or canons), Asana (posture), Pranayama (restraint of breath), Pratyahara (abstraction of indriyas), Dharna (concentration), Dhyana (meditation), and Samadhi (superconscious state). 41. The word Yogi signifies an aspirant or a student on the path of Yoga as well as a full blown developed adept in Yoga. 42. Raja Yogi is one who has reached perfection through the path of Raja Yoga. Gnana Yogi is one who has attained Siddhi (perfection) through the path of Adwaita Vedanta. Hatha Yogi is one who has reached perfection through Hatha Yoga by controlling the breath and awakening the [{undalini sakti, that lies dormant in the Muladhar Chakra that is situated between Anus and the external organ of reproduction. 43. Raja Yogi is otherwise known as Dhyana Yogi. meditation. It is the continuous flow of one idea of God.

Dhyana means

44. Raja Yoga is an exact science. One can ascend the Yogic ladder patieiltly through its different rungs. The highest summit of the ladd er is Asampragnata Sarnadhi, wherein all the samskaras, which bring about successive births, are absolutely fried up. 45. Raja Yoga of Pantanjali Maharishi consists of four chapters, viz., Chapter (I) Samadhi pada, which treats of Samadhi etc. (2) Chap ter II Sadhana pada which deals with Yogic Sadhana or practice (3) Chapter III Vibbuti pada which deals with Siddliis or powers ofa Yogi (4) Chapter IV Kaivalya pada (Independence). 46. Raja Yoga contains Sutras or aphorisms or terse sayings. Each sutra is pregnant with high, valuable ideas. Without the help of commentary, it is difficult to understand the meanings of these aphorisms. Sree Vyasa, Vachispati Misra and several others have written valuable commentaries. An English translation of Yoga Darshan by Rama Prasad, M.A., is available from Panini office, Allahabad. Swami Viv~lmnenda's Raja Yoga will help you a lo,t m understanding the philosophy. 47. Learn the Yoga Darshan under. a .Guru. Then only you will understand tbe subtle points. Get the practical lessons also from him. Then you will grow rapidly. 48. Make_a programme of your life. l!rfl.W up the spiritual routine. Stick to it systematically and regularly. A,pply diligently. Never waste a single Ha~e

a hobby.

THE MEHER GAZETTE

minute. Life is short. or never.

Time is fleeting.

Tomorrow will never come.

[1934 Now

Yoga frees 49. Yoga kills all sorts of pains-miseries and tribulations. you · from the ·samsar;ic wheel of birth and death. Yoga gives you various Siddhis and Muhti through gnana. Drink the elixir or nectar of immortality and become a Yogi therefore. "Tasmat Yogi bhava Arjuna." (Gita Chapter VI. 46).

SO. If you are very sincere in your practice and if your mind is filled with Vairagya (dispassion) and keen longing for liberation, you can reach perfection within .six years. There is no doubt about this. 51. Stand up with the firm resolve" I will become a Yogi in this very birth, this very moment." Gird up your loins. Do rigid, constant Yoga Sadhana or Yoga Abhyasa. Walk on the path of Yoga, in the footsteps of Gnana Deva, Gorakhnath, Sadasiva Brahman, and Trailinga Swami of Benares.

HOW PRAYER WINS. (BRO. P. M. HARI.) (Concluded) I had been at that time meditating on God as the source of all success And on all the four days through which the trial of the case lasted I devoted half an hour every morning and evening to pray for my success in the case and the freedom of my client. Before day-break every morning, as soon as I got up from bed, and late every night before I retired I prayed with as much attention and ardour as I could command, and fervently hoped for success. My only hope in the case lay in my shattering the evidence . for the crovyn, But I. had to cross-examine the crown witnesses and to do everything unarmed and impromtu. Relying upon the Lord, however, I went to work with full faith in the efficacy of my prayer, and pursued my task with confidence and courage. I kept a keen and undisturbed mind. As every witness went into the box and began to give his evidence something new dawned on me and helped to guide my cross·examination of the person, and as every one of thtm went down the stand I discO\ .ered that he had omitted to depose to something vital to his evidence. At the close of the case for the prosecution I was consoled to see thaf I had scored something substantial in favour of my client. . I

When the crown closed its evidence I was bold enough to announce that I did not propose to put in any evidence for the prisoner. I summed up the case. The assessors, tHank God, returned an unanimous verdict of 'not guilty', and ihe court adjourned the case for judgment to the next day. The evening 'when tne trial dosed I returned home to my permanent station, a hundred miles away from th~ Court of Sessions, leaving my client to Whatsoever thy hand findeth to do, do it with thy might.

1934]

ISAVASYA UPANISHAD

take his fate on the following day. freedom.

But even that night I prayed hard for his

That night as the prisoner was sleeping in his cell he had a vtsiOn. He saw a buxom luminous figure of the kind I meditated on open the door of his cell and take him outâ&#x20AC;˘ to the Court. They stood in front of the judge, and he pronounced an order of acquittal on him. The accompanying figure then took him to the road and left him there directing him home. The man woke up at the close of his vision and with a throbbing heart awaited the morrow's burden of his fate. The next morning the orderlies took him to the Court ; and as soon as the Court sat he was called and acquitted d the charge, The man convul~ed into an unprecedented fit of joy at regaining his freedom as indicated by the strange revelation of the night, fled to tbe nearest railway station, and catching the earliest train reached me in the evening to tell me his wonde rful p sy c ~1 ic experience and its happy fulfilment. God's will be done !

ISAVASYA UPANISHAD. dom.

The eighteen mantras we have studied are eighteen gems of Divine WisMaharshi Devendranath Tagore writes in his Autobiography," When I learnt the explanation of Isavasyam idam sarvam (the first words of the Is0panishad) from Vidyavagish, nectar from paradise streamed down u pon me. I had been eager to receive a sympathetic response from men, now a divine voice had descended from Heaven to respond in my heart of hearts, and my longing was satisfied. I got just what I wanted. I had never heard my most intimate thoughts expressed like this anywhere else ...... .. .Oh ! what a blessed day was that for me, a day of heavenly happiness ! Every word of the Upanishads tended to enlighten my mind. With their help I daily advanced along my appointed path."

Every one of us should meditate on every mantra and drink the nectar it contains. If we, without being led away by sectarian commentaries, drink the nectar which would certainly stream down upon us after deep meditation, we will certainly attain that ,heavenly happiness which was experienced by the Maharshi. Master Sri Meher Baba says " One should live in the world, perform all legitimate duties and yet feel mentally detached from everything. One should be in the world, yet not of it." This is what this Upanishad says. Lord Sri Krishna says in His Gita "He by whom the world is not agitated and who cannot be agitated by the world, freed from joy, envy, fear, and anxiety-he is dear to Me." The lesson taught by the Gita is 'work and do y0ur du:y for duty's sake leaving the result to Him," The meaning of-Qpanishad [Upa+ni +sad] is near+ (shows certainty)+ ' to go to ruin, destroy, i-e., that which surely destroys ig_norance. What certainly Say everyday "Each day, in every way, I get better and better."

THE MEHER GA:ZE'FTE• destroys ignorance is Upanishad, the knowledge of Brahman. treats of such knowledge is also called Upanishad.

[1934 The book that

Sri Babaji says "A Hindu may have the Shastras= scriptures at his finger tips, but if he lacks in devotion from the heart, he is no better than a typewriter or a calculating machine." An Upanishad can claim to be such only if it tells us in unambiguous terms,(i) what the knowledge of Brahman is, (il) and how one can acquire it living in this world. I do not consider the book as an Unanishad whi.::h says " Give up the world. You can acquire Brahman knowledge only in a forest," It is only Experince that will make us understand the Truth. It is Experience in Diversity that will enable us to understand the Truth of Unity. The world is a very good training ground where every earnest spiritual aspirant can easily realise the Truth. If he understands the God in him and out of him in every day life there is no doubt that he would realize the Truth. In direct proportion to the intensity of this desire will be his success in one life or more than one life. This is .the old Great Principle that we Indians should ~ow learn, imbibe aud teach at present. In my humble opinion this is the Principle that Isa Upanishad teaches. The Lord Sri Krishna said that He was the " Life in all beings jivanam sarvabhuteshu" (Chap 7 sl 9 Gita). He is the One ,Principle. He , who sees this One-ness in Diversity understands the Truth. Kno;wledge of the indestructible One, permeating the Diversity is the True, Satvic knowledge (Ch. 18 sl 20 Gita) Let us now see what the Upanishad teaches .us on this most important subject. It is called Isavasyopanishad because the first mantram begins with the words 'Isa Vasya'. The 1st mantram explains to us the Truth. , The Universe (Diversity) is permeated by the One Principle Isa (Lord): the Changing Universe (Diversity) is enveloped by the Eternal Principle. That can be realized only when we understand that there is One Atman in the whole Universe, that the sense of Changing ego must go, and that the idea of Mine and Thone ~ust disappear. The ego will go only when there is real · internal renunciation, and the material idea of appropriating anything rapaciously will • disappear along with it. This is the Truth. Let us meditate on this mantram '' eveTy day and apply it to every act of ours in our daily life. The fact that the Cosmic spirit permeates through the Universe as one whole shows that it is nothing but Love: · for it is clear that Love is One-ness and Indivisible, whereas its opposite 'hatred' is many-ness-diversity. In simple language let us, who understl).nd the Cosmic spirit in us, breathe Love and nothing else. This can be done, only when we realize that Indestructible Love permeates the whole Changing Universe. Let us first cultiYate this Love in our homes. The person who is not a selfless, loving man, woman, brother, sister, husband, wife, father, mother, master, servant can never hope to realize the Truth. Indivisib~e

An expert worker makes the least'fuss about it.

1934]

ISAVASYA UPANISHAD (Read mantrams 1-6 and 7 together).

The 2nd mantram tells us that we should live in this world a hundred years performing meritorious deeds selflessly without any desire to enjoy the fruits thereof. Then only our work will not bind us. This is the Karma Yoga • that is clearly explained in the Gita. The mantram says" Be a Kar~a Yogin. Desire to live a hundred years and do selfless work. That is real service. " This is not possible if we do not feel that we are filled with the One Atman or Love. The third Mantra tells us that the Changing worlds have their inimmerable temptations. They are the worlds of the Asuras (Persons who revel in worldly enjoyment), who are shrouded in blinding darkness. If any person does not realize the Truth as explained above in this life be or she must be considered as an Atman-destroyer: That person will suffer in samsara after death. The mantram therefore warns us not to forget the Truth in our every day life lest the result to -us should be disastrous. As a great student of Gita truly says " Really nowhere is God more manifest than in our everyday I i ves and in our domestic and social relations, and in no age was He nearer to man than in the present. And in realising the truth of God's nearness to and direct dealings with us, no sacred literature seems to me more helpful than the Upanishads ana the Bhagavadgita." The mantras 4 and 5 describe the One Principal-lsa or Parabrahmarm. It is definitely stated that it is One. Were our old Rishis believers in many Gods ? No. These earliest Seers definitely affirmed that there was only One /sa. It is beyond the mirid and the physical senses. (It can be realrzed only by the Heart and Head together). That Cosmic Spirit or Energy upholds all . Life. It is Life. In its absolute state it moves. Not in its conditioned state it moves. For the ignorant it is far away but for the wise it is near. It is in everything but not attached to anything: It is beyond limitation in its absolute state. Mantras 6 and 7 explain to us in an inimitable way Universal. Brother· hood, the banner of our Meher League, and the basis of self-realization. He wbo sees every'tbing: in his own Atman, and his own Atman in all beings, does not hate anything: That is Universal Love. This is what is .clearly stated in Chapter VI sl J2 of the Gita: The expression used there is "Atma upamyena". He to whom everything is Atman, and who sees One-ness everywhere, will not get into the meshes of Samsara. It is the absence of Universal Brotherhood that is the Cause of all delusion and misery. (To be continued)

Concentration is giving ·undivided attention to something.

THK M.EHER' GAZETTE THE .LADIES~

PAGE.::!

ln Dickenk' Hard 'Fimds Mr~! Gradgrind ' says :::.._ <'T

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''Now, what I want is facts. Teach th~se boys and girls nothing but facts1 . ~ I A } ~. - .:j l : • • . I Facts alope:are wanted in life. Plant nothin, g else, anct rpot out everything elsr. /l . ' ' . ~ . I , l Y?t;t .~an on}y -~or~ ~he min~s of re_a soning ,aJ:.lima}? }It:}?~ , fr<;t; no~hi~p- e!se y( Jl e,v er. P~. of, ~ny ser'! ice to them. , Thi~ . is the p,rin~iple . on -y ~i sh I, brj ng,up Il{IY own children, arid this is the principle on which I bring up these children. Stick to facts, Sir!". But to 'facts' I will add ' constructive imagination'. J'b).e Ch ild;? irpagination. mu ~ t be developed by its sympathetic ,parents. '' t

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"I know a mother of a large family of children who has never whipRed b~t o~·\~~ of )),1~ theni ~ anp that on~ only~ once . .·Wh~n . ~er fi; st 'c hi.ld was l;>ori\ peo~l~ I. ' J ~• said she wa,s too good-natured to bring up children, that she would spoil them, ~ J: ' • ~ .a? s,he ;woul~ not cor,rect, ?: 1discipline them, and wou~d do :q<?!~~ng but ,lov;~ them. But this love has :J, prp:ved the 15re;;~.t magnet which. ha,s held. the fami,ly .1 tog ether{1 in ,,.)1. a marvellous way. Not one of those children !"has gone .;astray. They .t It)' d . • c.J { ·.L 1 have all grown up manly ana womanly, and love has been wonderfully dev~lop: '}... 'I I~ r • 1 ., f ed m their natures. Their own affection responded to the mother's love and has been th~ir,strong~s!, motivE;. Tq-day, a!J her children look ~J20? · ~ ~p ther ·~ ~s the gpj.ndes~ fig~re ,in t.h€ world. ; ~l;le has broug:l).t ~ut, the best. in them ,beca1:1. e ..~q fi: saw tl;w 1 ~e§t) I)-r ~.l;em. 'fh ~ w9q;t did not ,ne~d corr~cting or repreqsin~; because the explllls~ve p<;n~er of ,~, stronges alf_yctio~ d~o~e oqt o(the: n<~;tqre or d \scour~ge,d the develqpmeJ:!t of vicious tendttncies Jw hich, !n tJ:le, absl(,nC~ of a gre~t loy1e, YJ.j gl;t .~ave beco~e domina;nt and rttined the !ife. , :,, , ; . 1 ..!. , , h •

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Jj ( 1J ·• f IJl J T r • f ( 1If--, 1 You shoufd educate women everywhere, arid choose Wisely the kind of ~d~~ation tli dt you give ';' th'kt Y9~ 'sh~uld keep in 'It\ind' ' ~ne ~·a pac;:ities 'thft' they 1 hiJe,' tl1'~l yod ~hould' e~olve those flie ~'tin~st of yo~r dbi:lity { sb that th e ..._I ~'H i • J -.' 11 '-. · / ) future, as m the past, there may be great, heroic, strong, pure, and devoted 'J i )I f { /t r { ~ women m' In ia; for . ;;6oner or later, weakness means .degrad;itiori ; ,sooner or 1 4 latt!r, th~ ·ia-~ k of Stfeiigtl1 1e~dst"to lack 'of 'Io~~ and lacK ~of EdehtY.~; ! I'~ 0

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Read the very intelligent questions put by Gargi to Yajnavalkya in the sixth Brahmana of the Yajnavalkya kanda. Step by step she ~ent on and at last put the question "On what rben are woven and -rewoven the worlds of Brahman" (Kasminnu Khalu Brahmaloka Othascha prosthaschethi). This clearly shows that our mothers of old had the capacity to discuss with very learned men B~corne

the, mastet10f youcMiQd. ,, 1.

. THE H ARIM N PAG E l

1934]

abstruse subjects. Vedic fndia was therefore great and the spiritual le~der of the world. If every'Indian house has a Gargi, the spiritual regeneration of our beloved Motherland will be an ·accoinplished fact.

'· THE HARIJAN PAGE.

,, j

Maparas~ tra, is verY, ipteresting. He belonged to the movement started. by Dyandev, who proclaimed that faith was the path for R ealization and not meaningless rites and sacrifices. He also boldly proclaimed th e equality of all people and translated the BhagavatGita into Marathi.

Tqe story of Chokqmala, the Chamar saint,of

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\\'ho has no t heard of th e sacred S ri Vitob~'s shrine at Pandharpur? Near. i't is .t he village of Anagod. There·•Jived Sudama and Muktabai, t•hle parents of our hero. C9,o kamala. They were childl~ss, and they ,made many a pilgrim age to Pandharpur. One day Muktabai was carr_ying two hundred mangoes to the Mus~~lm~n Chief of Bedar. On her way a orahniin r~qu~sted her to give him five mangoes. She gave them and he blessed her saying. "You , . . ' to. him ' ~ ~ gave me five mangoes. You shall have five children. Name the eldest of them ' Chok,\' because I hav'e sucked (cbocknen) the fruits you gave me," and disL appeared.

In course of time a son was born to•the pious couple; and he was named Choka or Chokamala. The child grew up to be a sai ntly boy. It was a mahar's duty to remove the carcasses of the· v illage. It is said that God Vitoba once helped the ydung lad in removing the carcass of a big cow. He left Anagod and settled in Pandh'a rpur in order to be 1 nearer t1o' his God. He was not allowed to enter the Temple. ·' He used to worship Vitoba from the outt r gate, and sweep the stre ets round the 'temple. So pious he was. f

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The brahmins began J to persecute him. He was not.. allowed to go to tl·e . • ) • Temple. It is said that Vitoba Himself took him one night into the temple. This the temple priest saw and cried out that his religion was in danger just as our fri~~ds the Sanatan'ists no~ . cry out. . r't was then C!'r6kmala "said, " If a Mahar bathes in 'the Gange~, will his pollution in the' stream abide ?' Or 1 ~rJien the wind sweeps over the 'plain, is it affected by the ~utcaste's ote'a th ? Tho gh I may be an ou'tc~ste, i have not done any evil 'to Him in .whose eyes castes ; '( 1 ..~,• r I • < • 1 and cre , ds are one. What you say aoes not befit the wise." The matte'r was . r~ported to the Mussalman King. He sent for our Saint 'imd asked hifH ' why h ~ 1 • ' ' 1· I' , J' r• entered the temple. The latter said that lie was taken into il oy force. He was tied to a yoke and dragged along H~e streets, and b ;Lnished 'from' ~

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'' Our sai; lived on the ~t~e~ ban.k of the Bhim~, b~il t ~ 'dijnnaz} and I I ~ , If ,_ ~ , ' J . t , J t prayed I to his God.• , Once a brahmin struck the saint in a fury, and it is said ' ~\ that Vitoba's cheek was found swollen: The brahmin saw this and took the 1 , , saint to the shrint: A.~d lo! the s~ollen cheek' ~~aJ~d:· "They can, because they think they can": Virgil. J .•

THE MEHER GAZETfE

(1934

The Governor, d Bedar directed all the mahars to build a wall round · Mang~lwt:dha town. ~mong those impressed for this purpose was our Saint. One of the unfinished walls crumbled down and many mahar workmen dled. Among- these was Saint Chokamala. His bones were taken to Pandharpur and interred there by Saint Namdev, A Stone was erected there and the mahars worship Vishnu there. The mahars are our brothers and sisters. Let us all try to improve their condition in life and embrace them. Till this is done Hindu India will continue to be in the present miserable condition.

THE CHILDREN'S PAGE. I told you in the last issue that I would tell you something in detail about (i} Good' food

(ii) Fresh air and

(iii) Rest

The absence of these is the principal cause of malnutrition in children.

(1) Good food. lt is unfortunate that most parents give ' poor food ' to their children. The food may be poor because, (i) it is insufficient, (ii) it is n~t properly cooked, (iii) it is cheap and coarse, (iv) it has no food value at all, e.g., tea, coffee, (v) it is not properly masticated, (~i) it is taken at irregular intervals, (vii) it does not prqduce pr9~er effect on account of the presence of adenoids, nasal catarrh and decayed teeth, ·(viii) and it is not properly digested on account of mental ( ' worry.

i~ is ~ m~tter . foF regret that parents do not . care to serve food to their school-going children ~ufficiently early. And the result is that these children generally acquire the. bad habit of swallowing ·their food hastily ~ithout sufficiently masticating it. Every school and College must have a hostel under capable management. There it i~ easy to regulate the meal-time of students. Thi~ is my appeal to parents, especially to Mothers : Mothers,-personally see that your children t~ke healthy sufficient food, and .masticate i't before swallowing i!. (2) Fresh Air. The two important causes of anremia are insufficient fresh air and sunlight. Children living in '1ll-ve'ntilated quarters ot' slums are pale and .flabby and many of them suffer from rickets- Lack .of fresh air in school buildings hits hardest the children of poor people. It is the duty of the state .to acquire the slums and enable the poor people to build small but well-ventilated houses. ' Faint-heartedness is a curse.

1934]

17Âˇ

MEHER ASRAMAM

(3) Insufficient rest. "The body gets rid of its poisons due to fa tigue during rest-s;leep. It recuperates and grows on the lap of balmy sleep," Parents should' take care that their children have sufficient rest and s leep.

Conclusion. Fresh air, sufficient rest and sleepj sufficient exercise and recreation, temperate habits, sufficient and proper food (well-selec ted, well-cooked, wellbalanced, and well-chewed) medical treatment in time and last but not least Brahmacharya, will to a great extent contribute to the health of our children. "The proble m of th e child is the probl em of the Race." criminql to waste the life of the child.

It is highly

MEHER ASRAMAM. Saidapet: Madras. 1. Members of Meher League assemble at 8 A.M. in the Asramam on the 1st Sunday of every month and spend an hour in prayer and meditation. The virtues on which they meditated are Magnanimity (December), and Devotion (January ), They try to practise t hose virtues in those months. 2. The Gita Class is held as usual in Choolai (Madras). 3. Our Bro. F. H. Dadachanji visited the Asramam in December (3rd to 6th), and gave us two very interesting talks on the six tours of our Master round the world. If we are fortunate the Master may visit this Asramam in February. The 'Gita day' and ' Lord Jesus day' were celebrated in the Asramam on Sunday 7th January. Punctually at 8 A.M . there was prayer and meditation. At 9 A.M. rice and money were given to 120 poor people. At 5 P.M. there was a public meeting. Bro. Chockalinga Achariar of Adambakkam, a very ardent social worker, presided. The meeting began with a prayer by Bro. C. V. Ramanujacharlu. Some of the brothers spoke on the evils of sectarianism and on the supreme importance of Love and Univ.er~al Brotherhood. Bro .. Ram.a swami Naidu Garu, B.A., spoke very feelingly on his own spiritual experiences after joining the Asramam. The meeting was brought to a close with a vote of thanks to the lecturers and the President, the distribution of fruits, flowers and pansupari, and the usual invocation to the Patron Sri Ba baji. The following bulletin was distributed on the occasion: 2. "Iswara dwells in the hearts of all beings'' (Gita. Chap. 18,. Sloka 61). 3. "Thou shalt love thy neighbour as thy.self "-Lord Jesus. ---Tell yourself that you can. Think success.

THE MEHER GAZETÂˇTE

[1934

4. The Bhagavat Gita is the Bible for the whole Humanity. 5. "An ounce of Gita-practice is worth more than tons of Gita-study." Gandhiji.

6. "Tne spiritual man need not be a recluse. Union with the Divine Life may be achieved in the midst of worldly affairs. The obstacles to that union lie inside us. This is the central lesson of the Gita." Dr. Annie Besant.

Serve Humanity.

NEWS ABOUT THE HOLY MASTER. After the several tours round the world the Master is now in His Asramam at Meherabad, which is near Ahmednagar (Bombay Presidency). We shail publish in the next issue, the usual interesting 'diary' from the pen of our respec ted brother F. H. Dadachanji. The Circle Editorial Committee (London) has published the sayings of our Master under several headings in a booklet form {Price 3 pence)--yide advertisement at the end of this journal.

LIST OF SUBSCRIBERS. MESSRS.

10 L. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. lllZ. 113. 114. 115. 116. 117. 118. 119. 12.0.

Sister Mary Treumann, Esthonia, Europe. Bro. Appajappa, Bangalore. Miss. R. Srjhari, Bangalore. Messrs Noormohamed H. Jacob, Poona. E. H. Dadachanji, Bombay. Shavak Navroji Mehta, Navsari. V. S Chinchorkar, Ahmednagar. A. M. Thumbuswami Mudaliar, Pondicherry. Y. M. Bhalerao, Poona. Mahadev Marwati Ghuvana, Poona. S. K. Karmarkar, Bombay. P. N. Satha, 'Ahmednagar. J. E. Kanga, Aden. B. C. Sadri,. Aden. H. L. Bezwada, :Aden. Nadar Maneckji Madan,. A.d!en. N. D. Bhisaria, Aden â&#x20AC;˘. A. H. Dadachanji, Karachi. C. Rarnaswami Nayudu, Saidapef .. K. M. Devanathaswami Aiyangar,. Panned. Believe in. yourself and. in your own. power&---'-You are Gods,

f9.3-4]

MEHER LEAGUE '

19'

MEHER LEAG'(JE. When His Holiness Sri Sadguru Meher Babaji gr!l-ced Said~pet with His Presence the following resolutions, among others, were pa,ssed "in His imll!.ediate presenc e : ~

1. That a League called " Meher League" be formed with the object of promoting Universal Brotherhood. 11. That all persons, who are aged .l5 and a bove might become members of the League. 111. That the only condition for becoming a member is that he or she should undertake in writing to promote Universal Brotherhood in thought, word and deed.

iv. That the League should spread the message of our Divine Lord Meher Babaji viz, Universal Brotherhood. His Holiness Sri Meher Babaji is the patron of the League:· ' President: C.V. Sampath Aiyangar, VIce-President: M.· Vadivelu 1 Mudaliar Treasurer: C.V. Ramanujacharlu.

Secretaries: Sister V.T. Lakshmi M.A. L.T. M.R.A .S. K.S. Srinivasan. (N.B. Those who wish to join Meher League may apply to:C. V- Sampath Aiyangar, 66, 3rd Cross Road, Sankarapuram, Bangalore City, or V. T. Lakshmi, M.A, L.T., M.R.A.S. (same address as above).

MEMBERS OF 'MEHER LEAGUE'. BROTHERS.

241. 242. 243. 244. 245. 246. 247. 248. 249. 250. 251. 252.

Vasant Bhasker Bhate, Baroda. Dr. C. K. Pendarkar, Kolhapur. P. K. Vasudeva Rau, Madras. D. Gopala Rau, Saidapet. Sister Mary Treumann, Esthonia, Europe. Bro. Raphael Hurst, London-England. Sister P. Lakshmamma, Bangalore. Bro. Shiavaz J. Damania, Bombay. , Rustom Gustasp Irani, Nasik. ., Khan Saheb Yeshvant Eknath Mehenderji, Ahmednagar. ., Ramachandra K. S. Gadekar, Poona. Mrs. Yashoda R. Gadekar, Poona. Do·.not abuse yourl body,,by.•drugS' or h ther.·:v,iciousi habits .

THE MEHER GAZETTE 253. 254. 255; 256. 257. 258. 259. 260.

Bro. Sitaram Kanoji Gadekar, Poona. Sister Beatrice Dolores Hand, Edinburgh-Scotland. , Anastasia Hand, Edinburgh-Scotland. , Terese Hand, Edinburgh-Scotland. Bro. M. K. Varadachari, Madras. T. K. Srinivasa Rau, Saidapet. T. V. Raghvendra Rau, Madras. Sister Padmavathi Bai Saheba, Madras.

[N.B.~AU the~r

[1934

members are requested to inform the Editor of the change of addresses, if any.-Ed.]

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